of his covenant relationship within the relationship, the answer again is really both (cf. Barrett, 75–76). This is the basis of Käsemann’s quite proper and influential understanding of divine righteousness as a gift which has the character of power, because God is savingly active in it. Note the close parallelism here, “power of God”//“righteousness of God” (“Righteousness,” esp. 170, 172–76; cf., e.g., Althaus; Murray; Bornkamm, Paul, 147; Ziesler, 186–89; Kümmel, Theology, 197–98; Strecker, “Rechtfertigung,”